Idealism is the philosophical theory which maintains that the ultimate nature of reality is based on the mind or ideas. In the philosophy of perception, idealism is contrasted with realism in which the external world is said to have an apparent absolute existence. Epistemological idealists (such as Kant) claim that the only things which can be directly known for certain are just ideas (abstraction). In literature idealism means the thoughts or the ideas of the writer.
In the philosophy of mind, idealism is the opposite of materialism, in which the ultimate nature of reality is based on physical substances. Idealism and materialism are both theories of monism as opposed to dualism and pluralism. Idealism sometimes refers to a tradition in thought that represents things of a perfect form, as in the fields of ethics, morality, aesthetics, and value. In this way, it represents a human perfect being or circumstance.
Idealism is a philosophical movement in Western thought, and names a number of philosophical positions with sometimes quite different tendencies and implications in politics and ethics; for instance, at least in popular culture, philosophical idealism is associated with Plato and the school of platonism.
Contents |
In his chief work Truth, Antiphon wrote: "Time is a thought or a measure, not a substance." This presents time as an ideational, internal, mental operation, rather than a real, external object.
Plato is called an idealist because of his theory of Forms or doctrine of Ideas, which are "ideal" in the dictionary sense. Most interpreters, ancient and modern, hold that Plato does not describe the Forms as being in any mind. Instead, he describes them as having their own independent existence—for which the textual evidence is adduced from various translations of the dialogues.[1] Indeed, some anti-idealist commentators say that in the dialogues Socrates often denies the reality of the material world. However, it is clear that the Platonic Socrates merely denies the ideal reality of the non-ideal realm, which he sometimes compares to shadows. An exact interpretation of the dialogues, which are notoriously misrepresented, involves knowledge of linguistics, hermeneutics, philology, semantics, and the philosophy of language, as well as good grounding in classical studies. Athenian Greek philosophical terms, like most English abstract nouns, have more than one meaning. It seems clear that Plato is not, at any rate, a subjective idealist, unlike Berkeley.
Plato's Allegory of the Cave is sometimes interpreted by anti-platonists as drawing attention to the modern European philosophical problem of knowing external objects—the question that is often attributed to Descartes, Locke, Berkeley, and other early modern philosophers. According to certain materialistic interpretations of Plato, which construe matter as an entirely external reality, the Forms of which the Cave-dwellers are ignorant are not external to them in the way that so-called material objects are for modern thinkers. Again, some anti-idealistic readers hold that for Plato the Forms are true realities, but they are not outside of us in a spatial sense like material objects, which some natural scientists call physical bodies. For these interpreters, one might say, the issue that Plato's allegory addresses is the problem of how one can know what is truly real and good—a theme which apparently is opposed to the so-called modern question of our knowledge of the external world.
Nathaniel Alfred Boll wrote of this Neoplatonist philosopher: "With Plotinus there even appears, probably for the first time in Western philosophy, idealism that had long been current in the East even at that time, for it taught (Enneads, iii, lib. vii, c.10) that the soul has made the world by stepping from eternity into time, with the explanation: 'For there is for this universe no other place than the soul or mind' (neque est alter hujus universi locus quam anima), indeed the ideality of time is expressed in the words: 'We should not accept time outside the soul or mind' (oportet autem nequaquam extra animam tempus accipere)."[2]
Similarly, professor Ludwig Noiré wrote: "For the first time in Western philosophy we find idealism proper in Plotinus (Enneads, iii, 7, 10), where he says, "The only space or place of the world is the soul," and "Time must not be assumed to exist outside the soul."[3] It is worth noting, however, that like Plato but unlike Schopenhauer and other modern philosophers, Plotinus does not worry about whether or how we can get beyond our ideas in order to know external objects.
Pre-Socratic philosopher Anaxagoras, who arrived in Athens some time after 480 BC taught a form of idealism. He was known as Nous or Mind, because he taught that "all things" were created by Mind and that Mind held the cosmos together and gave to human beings a connection to the cosmos, or a pathway to the divine.
Subjective Idealism is a theory which describes a relationship between human experience of the external world, and that world itself, in which objects are nothing more than collections (or bundles) of sense data in those who perceive them. Proponents include George Berkeley [4], Arthur Collier, [5] A.A. Luce[6] and John Foster[7].
Objective idealism is the view asserting that the act of experiencing has a reality combining and transcending the natures of the object experienced and of the mind of the observer. [8] Proponents include Thomas Hill Green, Josiah Royce, Benedetto Croce and Charles Sanders Peirce. [9]
Actual Idealism is a form of idealism developed by Giovanni Gentile that grew into a 'grounded' idealism contrasting the Transcendental Idealism of Immanuel Kant and the Absolute idealism of G. W. F. Hegel.
Transcendental idealism is a doctrine founded by German philosopher Immanuel Kant in the eighteenth century. Kant's doctrine maintains that human experience of things is similar to the way they appear to us — implying a fundamentally subject-based component, rather than being an activity that directly (and therefore without any obvious causal link) comprehends the things as they are in and of themselves.
Monistic idealism is a metaphysical theory which states that consciousness, not matter, is the ground of all being. It is a monistic theory because it holds that there is only one type of thing in the universe, and a form of idealism because it holds that one thing to be consciousness. In India this concept is central to Vedanta philosophy. Proponents include Amit Goswami [10] and the Hindu philosophy Kashmir Shaivism.[11]
Absolute idealism is an ontologically monistic philosophy attributed to G. W. F. Hegel. It is Hegel's account of how being is ultimately comprehensible as an all-inclusive whole. Hegel asserted that in order for the thinking subject (human reason or consciousness) to be able to know its object (the world) at all, there must be in some sense an identity of thought and being. Other Proponents include Bernard Bosanquet and F. H. Bradley.
Pluralistic Idealism is the view that there are many individual minds which together underlie the existence of the observed world. Unlike absolute idealism, pluralistic idealism does not assume the existence of a single ultimate mental reality or Absolute. According to pluralistic idealism, it is individual minds which make possible the existence of the physical universe.[12] Proponents include Gottfried Leibniz.[13]
Personal Idealism also known as Personalism is the view that the minds which underlie reality are the minds of persons. Proponents include George Holmes Howison[14], Borden Parker Bowne[15] and J. M. E. McTaggart. [16]
Epistemological idealism is a subjectivist position in epistemology that holds that what one knows about an object exists only in one's mind. It is opposed to epistemological realism. Proponents include Brand Blanshard.
Theistic Idealism was founded by the 19th-century philosopher Rudolf Hermann Lotze. It is a theory of the world ground, in which all things find their unity, it has been widely accepted by theistic philosophers and Protestant theologians. [17]
Hindu idealism is essentially monotheist, espousing the view that consciousness, which at its root emanates from God (Brahman, Purusha or Svayam bhagavan), is the essence or meaning of the phenomenal reality. The presence of idealist concepts in Indian thought has been emphasized by Rupert Sheldrake and Fritjof Capra. These ideas have also been developed by P.R. Sarkar and advanced by his disciple Sohail Inayatullah, notably in the theory of Microvitum.
Wang Yangming was a Ming Chinese idealist Neo-Confucian philosopher, official, educationist, calligraphist and general. He held that objects do not exist entirely apart from the mind because the mind shapes them. He believed that it is not the world that shapes the mind, but the mind that gives reason to the world. Therefore, the mind alone is the source of all reason. He understood this to be an inner light, an innate moral goodness and understanding of what is good.
Nicolas Malebranche, a student of the Cartesian School of Rationalism, disagreed that if the only things that we know for certain are the ideas within our mind, then the existence of the external world would be dubious and known only indirectly. He declared instead that the real external world is actually God. All activity only appears to occur in the external world. In actuality, it is the activity of God. For Malebranche, we directly know internally the ideas in our mind. Externally, we directly know God's operations. This kind of idealism led to the pantheism of Spinoza.
Charles Bernard Renouvier was the first Frenchman after Nicolas Malebranche to formulate a complete idealistic system, and had a vast influence on the development of French thought. His system is based on Immanuel Kant's, as his chosen term "néo-criticisme" indicates; but it is a transformation rather than a continuation of Kantianism.
Leibniz expressed a form of Idealism known as Panpsychism in his theory of monads, as exposited in his Monadologie. He held Monads are the true atoms of the universe, and are also entities having perception. The monads are "substantial forms of being." They are indecomposable, individual, subject to their own laws, un-interacting, and each reflecting the entire universe. Monads are centers of force; substance is force, while space, matter, and motion are phenomenal. For Leibniz, there is an exact pre-established harmony or parallel between the world in the minds of the alert monads and the external world of objects. God, who is the central monad, established this harmony and the resulting world is an idea of the monads’ perception. In this way, the external world is ideal in that it is a spiritual phenomenon whose motion is the result of a dynamic force. Space and time are ideal or phenomenal and their form and existence is dependent on the simple and immaterial monads. Leibniz's cosmology, with its central monad, embraced a traditional Christian Theism and was more of a Personalism than the naturalistic Pantheism of Spinoza.
George Berkeley, also known as Bishop Berkeley (Bishop of Cloyne), was an Irish philosopher whose primary achievement was the advancement of a theory he called immaterialism (later referred to as "subjective idealism" by others). This theory contends that individuals can only know directly sensations and ideas of objects, not abstractions such as "matter". The theory also contends that ideas are dependent upon being perceived by minds for their very existence, a belief that became immortalized in the dictum, "esse est percipi" ("to be is to be perceived").
Arthur Collier published the same assertions that were made by Berkeley. However, there seemed to have been no influence between the two contemporary writers. Collier claimed that the represented image of an external object is the only knowable reality. Matter, as a cause of the representative image, is unthinkable and therefore nothing to us. An external world, as absolute matter, unrelated to an observer, does not exist for human perceivers. As an appearance in a mind, the universe cannot exist as it appears if there is no perceiving mind.
Collier was influenced by John Norris's (1701) An Essay Towards the Theory of the Ideal or Intelligible World. The idealist statements by Collier were generally dismissed by readers who were not able to reflect on the distinction between a mental idea or image and the object that it represents.
Immanuel Kant held that the mind shapes the world as we perceive it to take the form of space-and-time. It is said that Kant focused on the idea drawn from British empiricism (and its philosophers such as Locke, Berkeley, and Hume) that all we can know is the mental impressions, or phenomena, that an outside world, which may or may not exist independently, creates in our minds; our minds can never perceive that outside world directly. Kant made the distinction between things as they appear to an observer and things in themselves, "... that is, things considered without regard to whether and how they may be given to us ... ."[18]
... if I remove the thinking subject, the whole material world must at once vanish because it is nothing but a phenomenal appearance in the sensibility of ourselves as a subject, and a manner or species of representation.
– Critique of Pure Reason A383
Kant's postscript to this added that the mind is not a blank slate, tabula rasa (contrasting with the philosophy of John Locke), but rather comes equipped with categories for organising our sense impressions. Perhaps this Kantian sort of idealism opens up a world of abstractions (i.e., the universal categories minds use to understand phenomena) to be explored by reason, but perhaps, in sharp contrast to Plato's, confirms uncertainties about a (un)knowable world outside our own minds. We cannot approach the noumenon, the "Thing in Itself" (German: Ding an sich) outside our own mental world. (Kant's idealism is called transcendental idealism.)
Apparently Kant distinguished his transcendental or critical idealism from previous varieties:
The dictum of all genuine idealists, from the Eleatic school to Bishop Berkeley, is contained in this formula: “All knowledge through the senses and experience is nothing but sheer illusion, and only in the ideas of the pure understanding and reason is there truth.” The principle that throughout dominates and determines my idealism is, on the contrary: “All knowledge of things merely from pure understanding or pure reason is nothing but sheer illusion, and only in experience is there truth.”
– Prolegomena, 374
Johann Fichte denied Kant's noumenon, and held that consciousness constitutes its own foundation, that the mental life of the Ego, of pure selfhood, relies upon nothing wholly external to itself, and that the hypothesis of an outer world of any kind is the same thing as admitting a Kantian realm. We may say that Fichte was the first German philosopher to make an attempt at a presuppositionless theory of knowledge, wherein nothing outside of thought is assumed to exist apart from the primordial analysis of the Ego. So that his philosophy could be solely grounded in itself, he assumed nothing without his Fichtean deductions from first principles, and elaborated what he called a Wissenschaftslehre. (Apparently Fichte's theory is very similar to Giovanni Gentile's Actual Idealism, except that Gentile's theory appears to go even further by denying any grounds, derived from pure thought, for the Ego or personality.)
Friedrich Wilhelm Joseph Schelling (1775–1854) claimed that the Fichte's "I" needs the Not-I, because there is no subject without object, and vice versa. So there is no difference between the subjective and the objective, that is, the ideal and the real. This is the Schelling's "absolute identity": the ideas or mental images in the mind are identical to the extended objects which are external to the mind.
Hegel is another German philosopher whose dialectical system has been called idealistic. In his Science of Logic (1812–1814) Hegel argued that finite qualities are not fully "real," because they depend on other finite qualities to determine them. Qualitative infinity, on the other hand, would be more self-determining, and hence would have a better claim to be called fully real. Similarly, finite natural things are less "real"—because they're less self-determining—than spiritual things like morally responsible people, ethical communities, and God. So any doctrine, such as materialism, that asserts that finite qualities or merely natural objects are fully real, is mistaken. Hegel called his philosophy absolute idealism, in contrast to the "subjective idealism" of Berkeley and the "transcendental idealism" of Kant and Fichte, philosophies which were not based (like Hegel's idealism) on a critique of the finite, and a dialectical philosophy of history. Some commentators have maintained that Hegel's dialectical system most closely resembles that of Plato and Plotinus, however, there is an exact historical difference between ancient and modern thought, at least in the history of philosophy. One might say that none of these three thinkers associate their idealism with the so-called epistemological thesis that what we know are ideas in our minds.[19]
It is perhaps a noteworthy fact that some commentators of Hegel fail to distinguish Hegelian idealism from either the philosophy of Berkeley or Kant.[20] Hegel certainly intends to preserve what he takes to be true of German idealism, in particular Kant's insistence that ethical reason can and does go beyond finite inclinations.[21] However, some commentators hold that Hegel does not endorse Kant's conception of the thing-in-itself, or the type of epistemological perplexities that led Kant to that view. Still less does Hegel endorse Berkeley's doctrine that to be is to perceive or to be perceived—in the purely Berkeleyian sense. The guiding ideal behind Hegel's absolute idealism is the scientific thought, which he shares with Plato and other great idealist thinkers, that the exercise of reason and intellect enables the philosopher to know ultimate historical reality, which in the Hegelian system is the phenomenological constitution of self-determination,--the dialectical development of self-awareness and personality in the realm of History. By giving this Ideal a central role in his philosophy, Hegel made a lasting contribution to that part of the Western mindset, beginning in earnest with Plato and his Pre-Socratic predecessors, which makes Idealism the basis of civilization and progress in the world.
In the first volume of his Parerga and Paralipomena, Schopenhauer wrote his "Sketch of a History of the Doctrine of the Ideal and the Real". He defined the ideal as being mental pictures that constitute subjective knowledge. The ideal, for him, is what can be attributed to our own minds. The images in our head are what comprise the ideal. Schopenhauer emphasized that we are restricted to our own consciousness. The world that appears is only a representation or mental picture of objects. We directly and immediately know only representations. All objects that are external to the mind are known indirectly through the mediation of our mind.
Schopenhauer's history is an account of the concept of the "ideal" in its meaning as "ideas in a subject's mind." In this sense, "ideal" means "ideational" or "existing in the mind as an image." He does not refer to the other meaning of "ideal" as being qualities of the highest perfection and excellence. In his On the Freedom of the Will, Schopenhauer noted the ambiguity of the word "idealism" by calling it a "term with multiple meanings."
[T]rue philosophy must at all costs be idealistic; indeed, it must be so merely to be honest. For nothing is more certain than that no one ever came out of himself in order to identify himself immediately with things different from him; but everything of which he has certain, sure, and therefore immediate knowledge, lies within his consciousness. Beyond this consciousness, therefore, there can be no immediate certainty ... . There can never be an existence that is objective absolutely and in itself; such an existence, indeed, is positively inconceivable. For the objective, as such, always and essentially has its existence in the consciousness of a subject; it is therefore the subject's representation, and consequently is conditioned by the subject, and moreover by the subject's forms of representation, which belong to the subject and not to the object.
– The World as Will and Representation, Vol. II, Ch. 1
It is evident that Schopenhauer's "idealism" is based primarily on considerations having to do with the relation between our ideas and external reality, rather than being based (like Plato's, Plotinus's, or Hegel's "idealism") on considerations having to do with the nature of reality as such.
British idealism enjoyed ascendancy in English-speaking philosophy in the later part of the 19th century. F. H. Bradley of Merton College, Oxford, saw reality as a monistic whole, which is apprehended through "feeling", a state in which there is no distinction between the perception and the thing perceived. Like Berkeley, Bradley thought that nothing can be known to exist unless it is known by a mind.
We perceive, on reflection, that to be real, or even barely to exist, must be to fall within sentience ... . Find any piece of existence, take up anything that any one could possibly call a fact, or could in any sense assert to have being, and then judge if it does not consist in sentient experience. Try to discover any sense in which you can still continue to speak of it, when all perception and feeling have been removed; or point out any fragment of its matter, any aspect of its being, which is not derived from and is not still relative to this source. When the experiment is made strictly, I can myself conceive of nothing else than the experienced.
– F.H. Bradley, 'Appearance and Reality', Chapter 14
Bradley was the apparent target of G. E. Moore's radical rejection of idealism. Moore claimed that Bradley did not understand the statement that something is real. We know for certain, through common sense and prephilosophical beliefs, that some things are real, whether they are objects of thought or not, according to Moore. In this way, he disagreed with Bradley's assertion that we cannot think of anything that really exists unless we have a thought of it in our mind.
J. M. E. McTaggart of Cambridge University, argued that minds alone exist, and that they only relate to each other through love. Space, time and material objects are for McTaggart unreal. He argued, for instance, in The Unreality of Time that it was not possible to produce a coherent account of a sequence of events in time, and that therefore time is an illusion. His book The Nature of Experience (1927) contained his arguments that space, time, and matter cannot possibly be real. In his Studies in Hegelian Cosmology, Cambridge, 1901, p. 196, he declared that metaphysics are not relevant to social and political action. McTaggart "... thought that Hegel was wrong in supposing that metaphysics could show that the state is more than a means to the good of the individuals who compose it."[22] For McTaggart, "...philosophy can give us very little, if any guidance in action... . Why should a Hegelian citizen be surprised that his belief as to the organic nature of the Absolute does not help him in deciding how to vote? Would a Hegelian engineer be reasonable in expecting that his belief that all matter is spirit should help him in planning a bridge?[23]
American philosopher Josiah Royce described himself as an objective idealist.
Thomas Hill Green and Bernard Bosanquet are also prominent members of the British idealism movement.
John Foster is a British philosopher. He is the author of The case for Idealism, which defends a form of subjective idealism. He argues that the physical world is the logical creation of the natural (non-logical) constraints on human sense-experience. Foster's latest defence of his views is in his book A World for Us: The Case for Phenomenalistic Idealism.
In The Grammar of Science, Preface to the 2nd Edition, 1900, Karl Pearson wrote, "There are many signs that a sound idealism is surely replacing, as a basis for natural philosophy, the crude materialism of the older physicists." This book influenced Einstein's regard for the importance of the observer in scientific measurements. In § 5 of that book, Pearson asserted that "...science is in reality a classification and analysis of the contents of the mind...." Also, "...the field of science is much more consciousness than an external world."
In the 1st edition (1781) of his Critique of Pure Reason, Kant described idealism thus:
We are perfectly justified in maintaining that only what is within ourselves can be immediately and directly perceived, and that only my own existence can be the object of a mere perception. Thus the existence of a real object outside me can never be given immediately and directly in perception, but can only be added in thought to the perception, which is a modification of the internal sense, and thus inferred as its external cause ... . In the true sense of the word, therefore, I can never perceive external things, but I can only infer their existence from my own internal perception, regarding the perception as an effect of something external that must be the proximate cause ... . It must not be supposed, therefore, that an idealist is someone who denies the existence of external objects of the senses; all he does is to deny that they are known by immediate and direct perception ... .
– Critique of Pure Reason, A367 f.
In the 2nd edition (1787) of his Critique of Pure Reason, he wrote a section called Refutation of Idealism to distinguish his transcendental idealism from Descartes's Sceptical Idealism and Berkeley's Dogmatic Idealism. In addition to this refutation in both the 1781 & 1787 editions the section "Paralogisms of Pure Reason" is an implicit critique of Descartes' Problematic Idealism, namely the Cogito. He says that just from "the spontaneity of thought" (cf. Descartes' Cogito) it is not possible to infer the 'I' as an object. Kant also defined idealism in the following manner: "The assertion that we can never be certain whether all of our putative outer experience is not mere imagining is idealism."[24]
Kierkegaard's primary criticism against Hegel is based on Hegel's claim to have developed a fully comprehensive system that could explain the whole of reality. The quote commonly used to express this idea, whether fair to Hegel or not, is, "What is rational is actual; and what is actual is rational," in the Elements of the Philosophy of Right (1821). Kierkegaard asserts that reality can be a system for God, but it cannot be so for any human individual, because both reality and humans are incomplete, and all philosophical systems imply completeness. Kierkegaard attacked Hegel's idealist philosophy in several of his works, but most succinctly in Concluding Unscientific Postscript (1846).
In the Postscript, Kierkegaard, as the pseudonymous philosopher Johannes Climacus, argues that a logical system is possible but an existential system is impossible. Hegel argues that once one has reached an ultimate understanding of the logical structure of the world, one has also reached an understanding of the logical structure of God's mind. Climacus claims Hegel's absolute idealism mistakenly blurs the distinction between existence and thought. Climacus also argues that our mortal nature places limits on our understanding of reality. As Climacus argues:
So-called systems have often been characterized and challenged in the assertion that they abrogate the distinction between good and evil, and destroy freedom. Perhaps one would express oneself quite as definitely, if one said that every such system fantastically dissipates the concept existence. ... Being an individual man is a thing that has been abolished, and every speculative philosopher confuses himself with humanity at large; whereby he becomes something infinitely great, and at the same time nothing at all.
A major concern of Hegel's Phenomenology of Spirit (1807) and of the philosophy of Spirit that he lays out in his Encyclopedia of the Philosophical Sciences (1817–1830) is the interrelation between individual humans, which he conceives in terms of "mutual recognition." However, what Climacus means by the aforementioned statement, is that Hegel, in the Philosophy of Right, believed the best solution was to surrender one's individuality to the customs of the State, identifying right and wrong in view of the prevailing bourgeois morality. Individual human will ought, at the State's highest level of development, to properly coincide with the will of the State. Climacus rejects Hegel's suppression of individuality by pointing out it is impossible to create a valid set of rules or system in any society which can adequately describe existence for any one individual. Submitting one's will to the State denies personal freedom, choice, and responsibility.
In addition, Hegel does believe we can know the structure of God's mind, or ultimate reality. Hegel agrees with Kierkegaard that both reality and humans are incomplete, inasmuch as we are in time, and reality develops through time. But the relation between time and eternity is outside time and this is the "logical structure" that Hegel thinks we can know. Kierkegaard disputes this assertion, because it eliminates the clear distinction between ontology and epistemology. Existence and thought are not identical and one cannot possibly think existence. Thought is always a form of abstraction, and thus not only is pure existence impossible to think, but all forms in existence are unthinkable; thought depends on language, which merely abstracts from experience, thus separating us from lived experience and the living essence of all beings. In addition, because we are finite beings, we cannot possibly know or understand anything that is universal or infinite such as God, so we cannot know God exists, since that which transcends time simultaneously transcends human understanding.
Friedrich Nietzsche was the first to mount a logically serious criticism of Idealism. He argued that Kant's argument for his transcendental idealism rests on a confusion between a tautology and/or petitio principii, and is therefore an invalid argument.
In his book Beyond Good and Evil, Part 1 On the Prejudice of Philosophers Section 11, he ridicules Kant for admiring himself because he had undertaken and (thought he) succeeded in tackling "the most difficult thing that could ever be undertaken on behalf of metaphysics."
This argument Nietzsche advances can also be constructed to read that Kant was making a tautological argument (i.e. necessarily true). An argument that has a necessarily true premise cannot make any synthetic a priori statements, because (qua Kant) the synthetic cannot be necessarily true.
In addition to the Kant's idealism, Nietzsche in the same book attacks the idealism of Schopenhauer and Descartes via a similar argument to Kant's original critique of Descartes. Quoting Nietzsche:
The first criticism of Idealism that falls within the analytic philosophical framework is by one of its co-founders G. E. Moore. This 1903 seminal article, The Refutation of Idealism. This is one of the first demonstrations of Moore's commitment to analysis as the proper philosophical method.
Moore proceeds by examining the Berkeleian aphorism esse est percipi: "to be is to be perceived". He examines in detail each of the three terms in the aphorism, finding that it must mean that the object and the subject are necessarily connected. So, he argues, for the idealist, "yellow" and "the sensation of yellow" are necessarily identical - to be yellow is necessarily to be experienced as yellow. But, in a move similar to the open question argument, it also seems clear that there is a difference between "yellow" and "the sensation of yellow". For Moore, the idealist is in error because "that esse is held to be percipi, solely because what is experienced is held to be identical with the experience of it".
Though far from a complete refutation, this was the first strong statement by analytic philosophy against its idealist predecessors, or at any rate against the type of idealism represented by Berkeley. This argument did not show that the GEM (in post–Stove vernacular, see below) is logically invalid.
Despite Bertrand Russell's hugely popular book The Problems of Philosophy (this book was in its 17th printing by 1943) which was written for a general audience rather than academia, few ever mention his critique even though he completely anticipates David Stove's GEM both in form and content (see below for David Stove's GEM). In chapter 4 (Idealism) he highlights Berkeley's tautological premise for advancing idealism.
Quoting Russell's prose (1912:42-43):
Published in 1933, A. C. Ewing, according to David Stove, mounted the first full length book critique of Idealism, entitled Idealism; a critical survey. Stove does not mention that Ewing anticipated his GEM.
The Australian philosopher David Stove argued in typical acerbic style that idealism rested on what he called "the worst argument in the world". From a logical point of view his critique is no different from Russell or Nietzsche's—but Stove has been more widely cited and most clearly highlighted the mistake of proponents (like Berkeley) of subjective idealism. He named the form of this argument - invented by Berkeley -- "the GEM". Berkeley claimed that "[the mind] is deluded to think it can and does conceive of bodies existing unthought of, or without the mind, though at the same time they are apprehended by, or exist in, itself". Stove argued that this claim proceeds from the tautology that nothing can be thought of without its being thought of, to the conclusion that nothing can exist without its being thought of. Alan Musgrave recently extended this argument to attack Conceptual Idealism.
In The Construction of Social Reality, John Searle offers an attack on some versions of idealism. Searle conveniently summarises two important arguments for (subjective) idealism. The first is based on our perception of reality:
therefore,
Whilst agreeing with (2), Searle argues that (1) is false, and points out that (3) does not follow from (1) and (2).
The second argument for (subjective) idealism runs as follows:
Searle goes on to point out that conclusion 2 simply does not follow from its precedents.
Alan Musgrave in an article titled Realism and Antirealism in R. Klee (ed), Scientific Inquiry: Readings in the Philosophy of Science, Oxford, 1998, 344-352 - later re-titled to Conceptual Idealism and Stove's GEM in A. Musgrave, Essays on Realism and Rationalism, Rodopi, 1999 also in M.L. Dalla Chiara et al. (eds), Language, Quantum, Music, Kluwer, 1999, 25-35 - Alan Musgrave argues in addition to Stove's GEM, Conceptual Idealists compound their mistakes with use/mention confusions and proliferation of unnecessary hyphenated entities.
stock examples of use/mention confusions:
The distinction in philosophical circles is highlighted by putting quotations around the word when we want to refer only to the name and not the object.
stock examples of hyphenated entities:
Hyphenated entities are "warning signs" for conceptual idealism according to Musgrave because they over emphasise the epistemic (ways in which people come to learn about the world) activities and will more likely commit errors in use/mention. These entities do not exist (strictly speaking and are ersatz entities) but highlight the numerous ways in which people come to know the world.
In Sir Arthur Eddington's case use/mention confusions compounded his problem when he thought he was sitting at two different tables in his study (table-of-commonsense and table-of-physics). In fact Eddington was sitting at one table but had two different perspectives or ways of knowing about that one table.
Richard Rorty and Postmodernist Philosophy in general have been attacked by Musgrave for committing use/mention confusions. Musgrave argues that these confusions help proliferate GEM's in our thinking and serious thought should avoid GEM's.
"Although it would be hard to legislate about such matters, it would perhaps be well to restrict the idealist label to theories which hold that the world, or its material aspects, are dependent upon the specifically cognitive activities of the mind or Mind in perceiving or thinking about (or 'experiencing') the object of its awareness." (Kant's Idealism, Ch. 1)
A broad enough definition of idealism could include most religious viewpoints. The belief that personal beings (e.g., God/s, angels & spirits) preceded the existence of insentient matter seems to suggest that an experiencing subject is a necessary reality. Also, the existence of an omniscient God suggests, regardless of the actual nature of matter, that all of nature is the object of at least one consciousness. Materialism sees no incoherence in a scenario of there being a cosmos where no sentient subject ever develops; a wholly unknown universe where neither any subject, nor any object of a subject's experience ever exists. Historically, Mechanistic Materialism has been the favorite viewpoint of Atheist philosophers. Still, idealistic viewpoints that have not included God, supernatural beings, or a post-mortem existence have sometimes been advanced.
While many religious philosophies are indeed specifically idealist, for example, some Hindu denominations view regarding the nature of Brahman, souls, and the world are idealistic, some have favored a form of substance dualism. Early Buddhism was not subjective idealistic.[25] Some have misinterpreted the Yogācāra school of Mahayana Buddhism that developed the consciousness-only approach as a form of metaphysical idealism, but this is incorrect. Yogācāra thinkers did not focus on consciousness to assert it as ultimately real (Yogācāra claims consciousness is only conventionally real since it arises from moment to moment due to fluctuating causes and conditions), but rather because it is the cause of the karmic problem they are seeking to eliminate.[26]
Some Christian theologians have held idealist views, substance dualism has been the more common view of Christian authors, especially with the strong influence of the philosophy of Aristotle among the Scholastics.
Several modern religious movements, for example the organizations within the New Thought Movement and the Unity Church, may be said to have a particularly idealist orientation.
The theology of Christian Science includes a form of subjective idealism: it teaches that all that exists is God and God's ideas; that the world as it appears to the senses is a distortion of the underlying spiritual reality, a distortion that may be corrected by a reorientation (spiritualization) of thought. Such a reorientation, Christian Science teaches, results in healing, as the world of appearance adjusts to approximate more nearly to the underlying divine reality. Christian Science is consequently a form of monistic (theistic) idealism, since it teaches that there is in reality no matter: all is Spirit (God) and its manifestation. In Christian Science teaching, there is no ultimate division or dualism between Spirit and its expression (the spiritual universe including the true identity of each one of us) any more than there is between the sun and the light which shines forth from it.
A Course in Miracles, a spiritual self-study course published in 1976, represents an explicitly idealist, pure nondualistic thought system. In the Course, only God and His Creation, which is Spirit and has nothing to do with the world, are real. The physical universe is an illusion and does not exist. The Course compares the world of perception with a dream. It arises from the projection of the dreamer, i.e. the mind ("projection makes perception," T-21.in.1:5), according to its wishes (perception "is the outward picture of a wish; an image that you wanted to be true," T-24.VII.8:10). The purpose of the perceptual world is to ensure our separate, individual existence apart from God but avoid the responsibility and project the guilt onto others. As we learn to give the world another purpose and recognize our perceptual errors, we also learn to look past them or "forgive," as a way to awaken gradually from the dream and finally remember our true Identity in God. The Course’s nondualistic metaphysics is similar to Advaita Vedanta. However, A Course in Miracles differs in that it adds a "motivation" for the illusory existence of the perceptual world (for a further discussion, see Wapnick, Kenneth: The Message of A Course in Miracles, 1997, ISBN 0-933291-25-6).
In general parlance, "idealism" or "idealist" is also used to describe a person having high ideals, sometimes with the connotation that those ideals are unrealisable or at odds with "practical" life, or naively at variance with empirical observations of the real world.
The word "ideal" is commonly used as an adjective to designate qualities of perfection, desirability, and excellence. This is foreign to the epistemological use of the word "idealism" which pertains to internal mental representations. These internal ideas represent objects that are assumed to exist outside of the mind.
|
|||||||||||||||||
|
||||||||||||||||||||||||||||||||||||